The Order of The Field

Order of the Cosmic Kingdom, part (b)

EDEN TO ZION VIDEO SERIES

Transcript

Introduction

This is part 8 of our Eden to Zion video series, developing a biblical worldview through the grand storyline of the scriptures.

Hello, I’m Stephen Buckley, and we’ve paused between chapter 2 and 3 of genesis to concentrate on the Order and make up of the cosmic kingdom. Last time we turned looked at what we call Theology Proper, which I titled the Order of YHWH – We studied his attributes, the names of God, the trinity, the male terms used – so that we understand who it is we worship and is in control. And today in part b of the Order of the Cosmic kingdom, we’re going to turn to the Order of the field of play, i.e. the universe, the canvas or stage of all things – So we’re going to look at the Dwelling place of God – where is it, the description of heaven; The Nature of the cosmos, including sheol, hades, the lake of fire, where is it? Who goes there? Did Jesus descend to hell? What is a present or future reality; The Law and order of the cosmos; God’s providence; and we’ll end with contrasting the biblical worldview with that of others.

Yes it’s packed with information, and the beauty of Video is that you can pause between sections and break it up if you desire, or grab a pizza and drink and plough through with me.

The Dwelling Place of God

Firstly, let’s turn to the dwelling place of God. There is confusion as to where God resides. Too frequently do I hear comments such as, “Jesus is with us now,” “Jesus is in our hearts,” and the Father is pictured as living in a detached domain or realm.

My children ask me, Daddy, where is God now? Where do my prayers go? We should be able to answer these questions – and when we do it builds up the biblical worldview for children or whoever we are to disciple.

He Dwells within his creation

God rules his universal Kingdom from (and indeed dwells in) his glorious temple, the Father enthroned above all in the “heights of heaven” (Job 22:12 NIV; cf. Ps 148:1; Isa 14:13). Job 22:12 says, “Is not God high in the heavens?” Contrary to common Platonic thinking (which we will address at the end), he does not live in a parallel universe, competing dimension, or separate spiritual sphere; he has chosen to dwell within his own creation:

 “It is he who sits above the circle of the earth… who stretches out the heavens like a curtain, and spreads them like a tent to dwell in” (Isa. 40:21–22).

So, he dwells physically above the earth, in the outer heavens, but within the expanse of space and the encapsulating waters (we spoke about in Genesis 1). The garden of Eden was the central sanctuary of the earth, the earth the sanctuary of the cosmos for man, the universal cosmos a tent like sanctuary in itself, and then the heavenly temple sanctuary in the height of the heavens. The Edenic sanctuary with its king corresponds to the heavenly sanctuary with its king.

He is not an impersonal God, but rather one that has chosen us for communion, inviting us into his life, and graced all with his best household and furnishings, and this is a message that he wishes us to embrace with all sentiment. A father who builds a farm for his family to dwell in, and then goes off to live in another, or zooms off through a matrix into an alternative cosmos, is not one we could trust and feel connected to. He created “all things” - largely consisting of water, stretched out a vast expanse within it, then chose to occupy it and fill it with his image-bearing children.

In no way does God’s proximity define his sovereignty. If I build a house and choose to dwell in it – it does not mean the house has power over me, or I become part of the creation. I have simply chosen to dwell within my creation. If anything, because of his closeness, God’s transcendence and omnipotence over space, time, and matter, is on display for humanity.

The heavenly dwelling is in the “heights of the heavens” (not at the side or below), because God is king over all the universe. At the height of the heavens, as John Oswalt writes, “he stands over against it, both to judge it and to save it.”

Consider Isaiah 57: “For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.” (Isaiah 57:15)

Oswalt says, “God’s transcendence does not rule out his dwelling with the crushed and low-spirited.” In fact it is those who try to reach the high places of God that must be brought low and kept distant. In scripture the high places are where idols were put on hills above towns and cities. Never would they come close to God's dwelling in the heights of heaven. Like the Tower of Babel they must fall. The physical translates to the spiritual and vice versa. The good news is that the lowly in spirit who recognise him as Creator High and Almighty will be revived and set free from the pig’s trough of sin.

In his hymn of Praise David would write: “O LORD [Yahweh], our Lord, how majestic is your name in all the earth! You have set your glory above the heavens.” (Ps. 8:1). Commenting, Mathew Henry wrote: “No name is so universal, no power and influence so generally felt, as those of the Saviour of mankind. But how much brighter it shines in the upper world!”

His, “transcendent freedom from his creation is that he is with certain parts of it in ways that he is not with other parts”. The heights of the heavens is his chosen primary place to dwell above all.

The Throne of God

The scriptures build somewhat of a picture of this holy place, welcoming us to a glimpse of the stunning beauty of our Lord. Abundantly clear, is that God rules from a physical throne:

“The LORD has established his throne in the heavens, and his kingdom rules over all” (Psalm 103:19).

 “I saw the LORD sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left” (1 Kings 22:19; cf. 2 Chron. 18:18).

“God reigns over the nations; God sits on his holy throne.” (Ps 47:8)

The throne in heaven, signifying absolute sovereignty appears more than forty times in the book of Revelation. There is only one way the story will end, and it’s decided by the one on the throne.

Daniel 7 and Revelation 4 picture similar scenes of the heavenly throne room. While they both refer to an eschatological time, they offer us a glimpse into the unknown.

In Daniel, the everlasting Father is called “the Ancient of Days” (Dan. 7:9,22), who has full use of his heavenly abode, though for important matters “takes his seat” (Dan. 7:9). His apparel “white as snow, and the hair of his head like pure wool” (Dan 7:9), to “probably stress his eternality (cf. Isa 43:13; 57:15a) or holiness.” His dazzling “throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him;” (Dan 7:9-10).

Again, in Revelation 4, I understand the “one seated on the throne” (Rev 4:2) is the Father. The Father holds the scroll (Rev 5:1), and Christ comes to the One on the throne to receive the scroll (Rev 5:6-7).

We read, “he who sat there had the appearance of jasper [a translucent, diamond-like stone] and carnelian [a fiery red stone]” (Rev 4:3). Forming a complete circle around the throne “a rainbow that had the appearance of an emerald” (Rev 4:3). Robert Mounce notes, “Carnelian has been interpreted in connection with wrath or judgement, and the emerald with mercy. The rainbow reminds us of God’s covenant with Noah (Gen 9:16-17).” Prompting the picture of God’s awesome presence at mount Sinai (Ex 19:16) it continues: “From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, and before the throne there was as it were a sea of glass, like crystal.” (Rev 4:5-6a; cf. Rev. 1:4). The seven spirits that are also mentioned in Rev 1:4, are interpreted as either angelic beings, that represent the perfection of God, or the Holy Spirit. Some argue a sevenfold activity of the Holy Spirit referencing Isaiah 11:2 – but you can argue only six are mentioned, not seven.

It continues:

“And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”” (Rev 4:6b-8)

Furthermore, Daniel 7 and Revelation 4 tell us that surrounding the awesome presence of God, multiple governmental thrones are “set up” or “placed” (Dan. 7:9) for the heavenly judgement court.

In the heavenly court there are judicial books (Dan 7:10, Rev. 20:12) including those that document the thoughts and actions of every soul who lives on earth. Not to mention the “Lamb’s book of life” (Rev 21:27) filled with names that Jesus will “confess his name before my Father and before his angels.” (Rev 3:5). Daniel 7 says, “the court sat in judgment, and the books were opened.” (Dan 7:10)

Neither Daniel 7 or Revelation 4 reveals who occupies the thrones, but Revelation 4 reveals: “Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads.” (Rev. 4:4).

The word “elder” throughout the scriptures is a representative of the head of a city, family, tribe or nation, and of the local church. The word elder speaks of a man of age who has developed maturity which qualifies them for the position. The Greek word for Elder is not used for angels and would be inappropriate because they do not age nor mature in the same sense. Elder here in Revelation must refer to mature human men who represent the body of believers and not angelic creatures. Equally their garments and crowns (Revelation 2:10; 2 Timothy 4:8; James 1:12) indicate they are men who are overcoming victors and have received Christ’s righteousness (Revelation 3:5,18; 19:8). Angels are not pictured elsewhere as ruling from thrones with crowns, whereas believers are promised they will receive victors crowns and have authority to reign (Revelation 2:26-27, 5:10, 20:4; Matthew 19:28; Luke 22:30). Some see this picture as part of what is referred to as the “divine council” which we will address next time. They tend to lean on extra-biblical texts such as 1 Enoch 46,47,98 that depict similar scenes but refers to angels. We can learn about the worldview of the biblical authors from these texts but the bible cuts through butter with a knife and at least in this scene it refers to them as elders.

Interestingly, twenty-four is the number of the Priestly Courses as given in 1 Chronicles 24:1–19. King David distributed the 24 heads of the priestly families into 24 "Courses" that operated in rotating shifts in temple service. These 24 Heads were representative of the wholesome priesthood.

The picture could be 12 thrones for representatives of the Twelve Tribes of Israel, and 12 thrones for the Twelve Apostles of the Lamb, totalling 24 representatives. They will be like priestly-princes ruling with the anointed high-priest-king Jesus.

In Revelation 21 with regard the New Jerusalem we see inscribed, “on the gates the names of the twelve tribes of the sons of Israel” (v. 12) with “twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb.” (v. 14)

While we cannot be certain, these two lots of 12 representatives of Israel and the apostles make sense.

I will add that Daniel Stramara connects the elders with the Feast of Weeks: “At the Feast of Weeks, Jews from all over Israel were to bring their offerings of first-fruits to Jerusalem. Israel was divided into twenty-four districts, each with its own liturgical elders… The elder is the representative of the priestly people who celebrate the first-fruits of God’s harvest… The elders played a role in the first Sinai theophany, and hence “elders” play a role here as well.”

The yearly assembly of these elders could have been pointing forward to the eschatological heavenly scene.

God the Father as the Ancient of Days is the supreme ruler, and the court is a witness and in agreement. It’s not as though God’s sovereignty is delegated. Paul Tanner (who agrees they are faithful saints) remarks:

The context makes clear that the imagery is designed to depict the Ancient of Days acting in judgment (not ruling in general), and there is a heavenly court that participates with him (i.e., is there to witness and affirm the judgment He renders).

These elders “fall down” and “cast their crowns before the throne” (Rev 4:10) and worship him who on the throne.

This scene will take place when these representatives receive garments and crowns – so at the end of the age – therefore it likely depicting the decrees of the judgements at the Day of the Lord.

The heavenly throne room is a place of sovereignty and holiness, a place of power and authority, a place of majesty and honour, of praise and glory, true justice, purity, grace, and eternal life.

So where does the eternal Son of God fit into this picture.

Originally, it seems that the Son of God would regularly descend and ascend from the heavenly throne room to the Kingdom of Eden. After the introduction of sin, he returned to the high and holy place of his creation. Where is Jesus now? We know that after the cross and resurrection, the Majesty of the Son sat at the right side of the Majesty of the Father:

“So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.” (Mark 16:19)

“is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.” (Heb 8:1; cf. Heb 1:3)

“If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Col 3:1)#

David spoke of this: “The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” (Ps. 110:1)

He sits at the right hand of God in the heights of the heavens. Though he will no doubt walk and commune in the heavenly surroundings.

Ezekiel in chapter 1 and Isaiah in chapter 6 experience visions of what I understand as the Son of God on a throne.

Firstly, Ezekiel 1 begins with:

“a great cloud, with brightness around it, and fire flashing forth continually, and in the midst of the fire, as it were gleaming metal. And from the midst of it came the likeness of four living creatures. And this was their appearance: they had a human likeness, but each had four faces, and each of them had four wings.” (4-6)

These living creatures have a “calf's foot,” “human hands” and each with human and animal faces, “sparkled like burnished bronze” “the appearance of torches”

Under the throne are wheels, “their appearance was like the gleaming of beryl” (16) and the “construction being as it were a wheel within a wheel. When they went, they went in any of their four directions without turning as they went. And their rims were tall and awesome, and the rims of all four were full of eyes all around.” (16-18)

The wheels would follow living creatures in any direction, “for the spirit of the living creatures was in the wheels.” (21)

You can imagine Ezekiel seeing this and thinking, how do I explain this?

Then above these living-creatures and unique wheels, there is an “an expanse, shining like awe-inspiring crystal, spread out above their heads” (22)

Above the expanse “a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness with a human appearance. And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face, and I heard the voice of one speaking.” (26-28)

“human appearance” – This is the eternal Son who was not a human before he became incarnate, but he would appear as a man – this is “a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Rev 19:11–16).”

In very a similar vision the Holy “Spirit lifted” Ezekiel up from Babylon and allows him to see the glory of the LORD depart the temple in Jerusalem. In Ezekiel 10 again the throne is “something like a sapphire” (Eze 10:1) and “whirling wheels” beneath and the living creatures are called cherubim (Eze 10:2). “And the sound of the wings of the cherubim was heard as far as the outer court, like the voice of God Almighty when he speaks.” (Eze 10:5)

We can see the similarities with the description of the Father on the throne in Heaven. The thunder, lighting, fire, torches, angelic creatures (although these have four wings rather than six in Rev 4); the “sea of glass, like crystal” of Rev 4:6 and the “expanse, shining like awe-inspiring crystal” here in Eze 1:22; and notably the rainbow – even though God’s wrath was falling on Jerusalem his rainbow reminds him of the covenant with Noah; Daniel 7 pictures the throne with wheels, but here Ezekiel’s visions of wheels are more prominent, giving the impression it is a heavenly portable throne that can travel in any direction in space – a cloud riding cherubim throne chariot, with boundless mobility.

Isaiah too encounters a vision of the Lord in chapter six:

“I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!”” (1-3)

In verse 5 Isaiah says, “for my eyes have seen the King, the LORD of hosts!” (5)

And then an angelic creature called a “seraphim flew” over and touched his lips with a burning coal to cleanse them of sin. And the Lord then commissions him.

The seraphim have six wings, whereas Revelation 4 are living being with four wings, and Ezekiel 1 are different types of living-beings with four wings referred to as cherubim. No mention of wheels like Ezekiel 1 and 10 or Daniel 7. No form is mentioned as such of the one on the throne.

This seems like a prelude to the future temple and throne in Jerusalem, which Ezekiel goes on to describe in his latter chapters. Barnes describes it as “a vision of God incarnate seated in glory” Aben Ezra says “the vision refers to the exaltation of Christ, after his humiliation here on earth;”

Most commentators see the Son of God on the throne in Ezekiel 1 and Isaiah 6. In John’s gospel, after quoting Isaiah 6, connecting it with Jesus’ activity he says, “Isaiah said these things because he saw his glory and spoke of him.” (John 12:41) Paul too tells us that the Holy Spirit was involved in speaking (Acts 28:25-26), so we see the fullness of Trinity in these visions of God upon a throne.

Of course this isn’t an full exegesis of these passages, and sometimes we’re so consumed with figuring out the meaning of each element rather than appreciating the picture as a whole.

How do these visions compare with your view of the Father enthroned in heaven? When we think of Jesus we think of the man in scruffy clothes. Why not the king enthroned? Why not, as Matthew Henry puts it, upon “a throne of glory, a throne of grace, a throne of triumph, a throne of government, a throne of judgment.” Some of us need to re-calibrate our view of Him.

It should make us to recognise our shortcomings like Isaiah, and fall on our face like Ezekiel.

Jesus Christ is "the King of Glory" (Ps. 24).

Details on the Temple and its surroundings

These physical thrones govern from a great physical temple sanctuary:

“The LORD is in his holy temple; the LORD’S throne is in heaven; his eyes see, his eyelids test the children of man.” (Psalm 11:4)

“Praise God in his sanctuary; praise him in his mighty heavens.” (Psalm 150:1)

Daniel 7 also reveals the magnificent temple complex is large enough that “a thousand thousands served him” (Dan. 7:10; cf. Rev 5:11)– presumably angels.

Inside the temple there are also voices, sounds, music (Isa. 6:3-4), lightning, rumblings, peals of thunder (Rev. 4:4-5). And in this place, you can hear “things so astounding that they cannot be expressed in words” (2 Cor. 12:4 NLT). The great temple has “many rooms” (John 14:2, Ps 104:3, 13; Amos 9:6;), an inner and outer courts, with a real burning “golden altar before the throne” (Rev. 8:3; Isa. 6:1-7;), where the ascending prayers of saints given by the Lord are incensed by an angel’s golden censor (Rev. 8:4; Jonah 2:7).

That’s what happens to your prayers. Don’t believe me?:

“angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel.” (Rev 8:3-4)

All the prayers of the saints are received and offered on the golden altar before the throne. God not only hears your prayers, he smells their aroma, and he sees them rise before him.

The Temple complex will be surrounded by a garden paradise (2 Cor. 12:2–4), most presumably with rivers, magnificent trees and such. These paradisal gardens, within which is the great Temple complex, within which is the throne of the Most High God, is the headquarters of the universe. The heavenly temple is the “true tabernacle” (Heb. 8:2), which Eden, and all others would reflect and/or be copies of (Ex. 25:40; Acts 7:44; Heb. 8:5; 9:24), created before and without assistance from man.

Defending Literal hermeneutic

While a complete understanding of the essence of God’s dwelling is impossible, these are real thrones, and real alters, and a real temple, made from the same atomic structures as earth. Some argue that the Father is incorporeal therefore without hands or sides in which to orientate a seat for the Son. Just because the Father “is spirit” (Jn. 4:24) and does not have a human body does not mean he hasn’t chosen to manifest a visible body we can relate to, and then created us in the image of him which includes his chosen physically appearing features. If this is how he represents himself in the scriptures this is the way we should acknowledge and think of him. Otherwise, the alternative is that we take every element of the picture and make them symbols of meanings, and we each build a dissimilar abstract picture in our head, and we all end up with a different picture of God – he’s given us the pictures and they are the ones we are to receive whether there is additional meaning and significance to elements or not. We can’t dismantle a biblical vison to build our own vision from an interpretation that suit us.

From Hellenistic thinking about God’s dwelling place, to over-spiritualising the detail, we do disservice to the way in which God has chosen to reveal himself to us. We know Jesus is now in a resurrected human body that requires a real throne to sit as a real King. He didn’t sit at the right hand of giant metaphor. If we can’t accept that God sits on a real throne in a real temple with paradisal gardens surrounding in the heaven of heavens ruling as a real “King above all” (Ps. 93:3; 47:2,7; Jer. 10:10; 48:15) creation, then how on earth do we understand anything about him? It’s his revelation, or none. Let us not try to outsmart God. We don’t take orders from a metaphorical King, or fellowship with an emblematic King, neither is the temple housing, its thrones abstract symbols that only a scholar could grasp the deep enigmatic meaning of.

Every throne and temple-like structure, cartoon drawings or built with bricks, are simply crude imitations of the original, (and influenced by the garden sanctuary), usually with our own idol of choice as king.

Few details are given about God’s dwelling place for good reason. Not because it’s so detached from earthly realism, and certainly not that we don’t look to the heavens in prayer. Rather, it isn’t the home he has given to man originally, or as our final destination - the promised kingdom on earth is.

The Nature of the Cosmos

Let’s zoom out for a moment and look at the nature of cosmos.

God’s “holy and beautiful habitation” (Isa. 63:15) in the heavens is described as “enthroned above the circle of the earth” (Isa 40:22 NIV), with the earth being below; God “comes down” to see the affairs of man, “looks down from heaven; he sees all the children of man” (Ps. 33:13); he says “Heaven is my throne, and the earth is my footstool” (Isa. 66:1); men are “taken up” (see 2 Kings 2:1; 1 Thess 4:17 ) into the heavens. By the way, the heavenly sanctuary is likely on an unblemished planet like earth; The glory of YHWH covering the heavenly planet.

The heavens and the earth which are physical in nature contain “all things” (Isaiah 44:24) within which angelic creatures, man, and all living things reside. We can call off the search for aliens immediately. The biblical worldview is not, “the heavens and Saturn” or “the heavens and Mars” but “the heavens and the earth.”

The heavens are plural and continuous, flowing from one to next without physical barrier. The plurality is given from the boundaries of governance between them. So, the cosmic tabernacle has lower and upper courts; access controlled by the throne room. Elon Musk will never make it to highest heaven, unless he puts his faith in the one on the throne. Even then it will not be on his rocket.

Rather than common labels of natural and supernatural, the bible speaks of the “heavens and the earth,” being dynamic, visible, and invisible.

Paul wrote: “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” (Col. 1:16)

We read in Hebrews: “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” (Heb 11:3). The NET translates it: “so that the visible has its origin in the invisible.” (Heb 11:3 NET). To say that the invisible does not exist is to deny that “the visible has its origin in the invisible.” To say the visible creation was made by the invisible requires faith.

The bible uses words such as “heavenly,” “divine,” “miraculous,” rather than natural and supernatural. “In the beginning God created the natural and supernatural?” No, “In the beginning God created the heavens and the earth.”

The physical is immeasurably more dynamic than we can fathom – perhaps quantum mechanics is bidding to discover and explain such. Miracles are God using his creation and making things happen through his own laws of physics etc which are more dynamic than we tend to suppose. When Jesus entered the room of the disciples after his resurrection – we think, wow, his body must now be completely different to go through walls. But who questions the nature of the wall? His human body was resurrected to life and the dynamics of physical things of both the wall and the body may have allowed him to pass through. Having said that, the scripture don’t actually say he walked through the walls or the locked door. He could have entered when the others did, but remained invisible until he chose to become visible to them. After speaking and breaking bread with the two who were on the way to Emmaus, Jesus, “vanished from their sight.” (Luke 24:31) How could a man walk on water? How could water be dynamic to hold up a man?

When we view the miraculous from a worldview that operates with a dynamic view of the heavens and the earth, God’s activity is not downplayed, on the contrary his sovereignty and providence is more potent, and the potential of divine intervention is presented as more viable. Our Creator commands his creation, and it moves and slows, and bends and straightens, and rises and falls, and shrinks and multiplies, and hardens or softens, and grows and withers, upon his dictation.

There is truth and reality outside of the physical, but it is within the physical primarily that God works for humanity. God is earthlier that we tend to think. We are not to detach ourselves from the reality of the “material world.” There is the spiritual aspect of course, but everything is to be seen as a whole referred to as “the heavens and the earth.”

The physical heavens and earth are inherently good: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer.” (1 Timothy 4:4-5)

We remember God declared his creation in Genesis one as “very good”.

We are not to be anti-material, anti-earthly. We shouldn’t elevate the spiritual above the physical. God has designed the cosmos in such a way that (the material and immaterial), or biblically the visible and inviable, compliment and affect one another.

Man was created as spirit and body as one. Death which is the separation of the two is tragic. Relationships between spirits/souls, profit from the bodily aspect of their being. God’s plan and purposes are very much earthly. That we see and experience visible creation (at least in terms of awareness) means, that is the way God wants it to be. The earth, our bodies, material, the visible is good, and a blessing. What we do with it, is a different matter.

Once more time in heaven is comparable to that on earth. It’s not a different realm unconnected by time. “About half and hour” (Revelation 8:1) in heaven is comparable to half an hour on earth.

Mirroring the high and holy habitation then, the kingdom of Eden was made in the image of the heavenly kingdom, the paradisal-gardens made in the image of the heavenly one, a temple made in the image of the heavenly temple, a priestly-kingly-man made in the image of God. This earth was a good and beautiful reflection of the heavenly home, as angelic messengers would descend and ascend between the two.

Hell

Continuing the theme of the universal cosmic canvas, we may ask: what is beneath the earth?

Which leads to the question of Hell? What is it? Where is it? Does it exist presently?

The modern English word hell is derived from Old English hel, helle, dating back to the eighth century, meaning the world of the dead. All forms derive from a reconstructed Proto-Germanic noun meaning 'concealed place, the underworld’. In turn, the Proto-Germanic form derives from a Proto-Indo-European root kel, kol, meaning 'to cover, conceal, save'.

Because the modern English word hell is used to cover sheol, hades, and Gehenna, (which you may have heard and read) we get confused. The word Hell muddies the two main realities. We are required to unpack this bundle that we have wrapped up as hell.

Essentially, we are dealing with two realties - One is present reality (sheol in the Hebrew and hades in the Greek). One is an eschatological reality (Gehenna the lake of fire).

Sheol

Location: Within the earth

The OT always describes people ‘go down to sheol’, or are “brought down to sheol.” (Isaiah 14:3-15)

“those who go down to the pit” (Ezekiel 26:20)

“I made the nations quake at the sound of its fall, when I cast it down to Sheol with those who go down to the pit… in the world below.” Ezekiel 31:16

Sheol is within the earth. Hell is not in a separate dimension. It’s a real physical place. Sheol the present reality is the world deep below the surface of the earth.

Job says: “Can you find out the limit of the Almighty? It is higher than heaven—what can you do? Deeper than Sheol—what can you know?” (Job 11:7-8). This is our worldview, heavens and earth, and then down to sheol.

In Numbers we read of how Korah and his 250 men challenged the leadership of Moses: “the ground under them split apart. And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly.” (Num 16:31-33)

This is clearest example that sheol is within the earth – God brought them down alive in full view of the Israelites and he closed the earth back over them. A real location within the earth.

Purpose: Holding place of the dead

“Her house is the way to Sheol, going down to the chambers of death.” (Proverbs 7:27)

Jacob knew sheol was the abode of the dead awaiting judgment: “I shall go down to Sheol to my son” (Gen 37:35 cf. Gen 42:38; 44:29-31). He thought Joseph had died. So he assumed Joseph went to sheol and he would join him on death.

King David knew it he was destined for sheol and he also wished for his enemies to go there: “When David's time to die drew near, he commanded Solomon his son, saying, “I am about to go the way of all the earth.”… “Moreover, you also know what Joab the son of Zeruiah did to me… Act therefore according to your wisdom, but do not let his gray head go down to Sheol in peace… And there is also with you Shimei the son of Gera, the Benjaminite from Bahurim, who cursed me… you shall bring his gray head down with blood to Sheol.” (1 Kings 2:1-9)

But David also says: “For you will not abandon my soul to Sheol, or let your holy one see corruption.” (Ps 16:10). David had faith in God to resurrect him, and that Messiah would not see corruption. He knows he’s going down, but knows he won’t be left their forever. OT faith was in the promised seed who would be resurrected - the breaking of the power of death, meaning they would be resurrected. Their hope was in the resurrection by the promised one.

It is entirely up to God who lives, dies, and is raised up:

“The LORD kills and brings to life; he brings down to Sheol and raises up.” (1 Samuel 2:6)

Then there is the peculiar scene in 1 Samuel 28, whereby Saul who had outlawed mediums, goes in disguise to visit the medium at Endor and asks her to conjure up the prophet Samuel from sheol.

“And he said, “Divine for me by a spirit and bring up for me whomever I shall name to you.”… Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.”… And the woman said to Saul, “I see a god (Hebrew: elohim; “ghostly figure” NIV, “spirit” NKJV) coming up out of the earth.” He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage. Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress… Therefore I have summoned you to tell me what I shall do.” And Samuel said, “Why then do you ask me, since the LORD has turned from you and become your enemy?... Moreover, the LORD will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me…” (1 Sam 28:8-19)

This really is the prophet Samuel whose spirit has been called up from sheol, and the LORD really speaks through his spirit. We note he was “disturbed” from his place, and was wearing a “robe” and appeared as an “old man”. Therefore he is at some kind of peace to be disturbed, given some dignity with clothing, but he has not received his glorified body yet at the resurrection.

The mechanics how this raising of spirits from sheol works, by what authority, and why God allows this kind of channelling of spirits, I do not know. I could take some guesses but I do not want to know – it’s a dangerous game. Today most who say they are hearing from the dead are fakers/magicians – but the few real ones are unaware they channelling the dead in sheol.

The psalmist of number 49 wrote: “Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice, that he should live on forever and never see the pit… For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others... Like sheep they are appointed for Sheol; death shall be their shepherd… Their form shall be consumed in Sheol... But God will ransom my soul from the power of Sheol, for he will receive me.” (Ps 49:7-15)

All went down to sheol, the place of the dead. Some had faith God would ransom their soul from the power of this holding place to be received by Him.

Description: A prison of torment

Sheol can be translated “grave” which doesn’t do the reality justice. It is described as a prison where some are in are torment.

“I am consigned to the gates of Sheol” (Isaiah 38:10).

People “descend together into the dust” to the “the bars of Sheol” in the “house” of “darkness” (Job 17:13-16).

“the depths of the pit, in the regions dark and deep… I am shut in so that I cannot escape;” (Ps. 88:6-8)

“What man can live and never see death? Who can deliver his soul from the power of Sheol?” (Ps 89:48)

“the pit of destruction” (Isaiah 38:14)

“For Sheol does not thank you; death does not praise you; those who go down to the pit do not hope for your faithfulness.”  (Isaiah 38:18)

We quoted David last time regarding God’s omnipresence: “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalm 139:7-8). So when people say hell is place absence from God – it’s not strictly true (even of the eschatological reality). He is fully in control of sheol and while his presence is in some way there, his is the blessing is principally removed.

So, it’s a holding prison with various chambers or regions for judgement. Just as serious offences in our society go to prison on remand before judgement, so before Christ incarnate, men were held in sheol. Real offences, real holding cells.

Hades

When NT authors use the Greek word Hades they are precisely referring to the Hebrew for sheol. The Septuagint (the Greek translation of the Hebrew) translated sheol as Hades (a word in mythology connected with the underworld) so the NT authors continued use of this translation mean the reader would understand Hades to directly refer to sheol.

So, there is a continuity from sheol to hades. They are the same thing.

Location: Within the earth

“And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.” (Matthew 11:23-24). Christ looks beyond the cross – from the earth, will you ascend to heaven or descend to hades. These acts of judgment that brought men down to Hades serve as example of what is to come.

NT worldview is described as:

“heaven or on earth or under the earth” (Revelation 5:3)

“in heaven and on earth and under the earth” (Rev 5:13)

“at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:10)

Heaven, earth, under the earth: that should be our worldview too.

Purpose: Holding place for judgement

It is described as “gloomy darkness [Sheol/Hades] until the judgment of the great day [Gehenna/Lake of Fire]… a punishment of eternal fire.”( Jude 1:6-7)

It’s purpose is “to keep the unrighteous under punishment [Sheol/Hades] until the day of judgment [Gehenna/Lake of Fire]” (2 Peter 2:9-10)

We see the distinction between present holding place and the future lake of fire.

Then there’s the illustration Jesus gave of the rich man and Lazarus: “The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.” (Luke 16:22-23). And the rich man calls to Abraham, but Abraham says Lazarus “is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.” (25-26)

There are regions within sheol/hades, notably two sides for men, the wicked who are in anguish, and those of faith who are comforted. This is implied in the OT and articulated in second-temple Judaism, so Jesus’ illustration would have been understood. They cannot cross, and they can see each other, even hear each other. The moans and groans of the side of anguish would echo across the chasm. Angels are seen to carry the spirits to their dwelling under the earth and no doubt act as prison guards and so forth maintaining the order.

Description: The Abyss

Hades is called the “abyss” [Greek: abyssos] (ESV) or “bottomless pit” (NLT) that demons do not want to be cast, and demons knew Jesus could command them to depart there (Luke 8:31-32).

The beast of revelation comes out of the Abyss and will be sentenced to the lake of fire.

Description: A prison of torment

“the gates of Hades” (Matthew 16:18 NIV) “the gates of hell” (ESV)

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell [hades] shall not prevail against it.”(Matthew 16:18)

“For if God did not spare angels when they sinned, but cast them into hell [Greek: tartarus (in participial form tartaroō) meaning in Greek mythology the deepest abyss of Hades] and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment [sheol/hades] until the day of judgment [lake of fire], and especially those who indulge in the lust of defiling passion and despise authority.” (2 Peter 2:4-10)

“And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.” (Jude 1:6-7)

Demons connect it with “torment” in Matthew 8:29.

So, it’s a holding place of fallen angels and demons as well as men.

Again, Revelation 20 refers to it as a “prison” (rev 20:7) for Satan during the thousand year reign of Christ.

“I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit” (Rev 20:1), which means gain, who is in charge? God who delegates tasks to righteous angels and only one is necessary to chain and seize “the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years” (Rev 20:2)

Christ in Hades/Sheol

Jesus said, “I have the keys of Death and Hades.” (Rev 1:18)

We read in Ephesians that after his death he, “descended into the lower regions, the earth” (Eph 4:9). And in first Peter, “being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared” (1 Peter 3:18-20; cf. 1 Peter 4:6).

In OT you were helplessly destined for the grave down to sheol, which is why it was necessary for Messiah to suffer, die and descend to sheol to save the faithful from the power of death, and the gates of the underworld. Jesus took us from this holding place of the grave. After the cross “When he ascended on high he led a host of captives” (Eph 4:8). Before the cross everyone went down to sheol/hades on the side of the wicked or the side of righteous, and now after the cross, the wicked go down to sheol and the righteous go to heaven to join the Lord.

Jesus said, “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:40) Yes, the tomb, but he is referring to sheol/hades.

When Jesus said to the criminal on the cross next to him, “today you will be with me in paradise.” (Luke 16:19–31). He is referring to the region of the righteous in hades. The Greek and the Hebrew for paradise are lent from a Persian word for a pleasant enclosed resting place. (see John Noland WBC 35c Luke). Again, Second-Temple Jewish though pictures paradise as a region of Hades along with Abraham (39–44, 135). So Jesus didn’t mean he would be with him in the paradise of heaven, but he would be with him on the side with Abraham and clan.

So his descent to Hades doesn’t mean Jesus experienced torment, or that people got a second chance.

Peter quotes David’s palm in Acts 2: “For David says concerning him, “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. For you will not abandon my soul to Hades [direct translation of sheol], or let your Holy One see corruption… he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses.” (Acts 2:25-32)

Peter witnessed what David foresaw: Jesus would not remain in the grave but be raised up from sheol / hades defeating the power of death.

The Future: It will be thrown into the lake of fire

“Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.” (Rev 20:13-14)

Sheol/Hades Summary

It is deep, bottomless, negative, it’s in the depths of the earth, it a holding place awaiting judgement, it includes torment, there are various regions, they hold angelic creatures, men, it is controlled by angels under the orders of God, and is a present reality. At the end of the millennial reign of Christ Sheol/Hades will empty it’s contents into the lake of fire having been judged at the great white throne and found not written in the book of life.

Gehenna: the lake of fire

What is Gehenna?

So let’s turn to the lake of fire, or Gehenna.

Jesus speaks about hell more than any of his contemporaries.

Jesus spoke of a place of judgment called Gehenna, typically translated as Hell.

Gehenna is a valley just south the old city of Jerusalem, bordering Mt Zion, (so you have the temple mount, running down to Mt Zion, the old city of David, and you come south down into the valley) sometimes referred to as Wadi Rababa/Rananeh. So the valley of Kidreon is East of Temple mount, between the Mount of Olives and then south is Gehenna. I’ve increased the terrain on the image three-fold to accentuate the valleys. Today it has been filled in somewhat and a road runs through it.

It is mentioned in the OT as the Valley of Hinnom or the Valley of the Son of Hinnom.

Going back to the Mosaic Law, unclean things - everything from clay pots, food, liquid (Lev 11:33-35), fabric, leather (Lev 13:52), metal items such as weapons (Num 31:23) - should be burned or cleansed with fire. The law also insisted that, “The fire on the altar must be kept burning; it must not go out.” (Lev 6:12). The temple altars were not used for this burning, but the fires for the unclean things would likely be kept burning too in fires outside the city. And the Valley of Hinnom would be the practical place.

Later the Israelites turned from God and sacrificed their children in the fires of the Valley of Hinnom to the Canaanite god Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2–6). Within the Valley of Hinnom there a place called “Tophet / Topheth” which is where they sacrificed children and it’s mentioned in Isaiah 30:33:

“For a burning place [Hebrew: Topheth] has long been prepared; indeed, for the king it is made ready, its pyre made deep and wide, with fire and wood in abundance; the breath of the LORD, like a stream of sulfur, kindles it.” (Isaiah 30:33)

This passage includes immediate and eschatological significance. Ultimately it’s Messiah King who has long prepared Gehenna and will set it ablaze.

Because of Israel’s adultery God declared he will change the name of the valley:

“therefore, behold, days are coming, declares the LORD, when this place shall no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter.” (Jer 19:6)

Gehenna was valley where Jews were thrown during the siege by the Babylonians. But this prophecy of Jeremiah has not yet been properly fulfilled and so Jewish thought viewed the fulfilment eschatologically.

After Exile, King Josiah would make reforms and “defiled Topheth, which is in the Valley of the Son of Hinnom, that no one might burn his son or his daughter as an offering to Molech” (2 Kings 23:10)

The Valley of Hinnom went on to become a perpetual burning place of rubbish, with animal corpses and corpses of criminals, all matter of garbage. The valley would utterly stink, maggots and worms would crawling through it. Everyone in the region knew of the Valley and no one ever wanted to go down there. In fact Every Jew in Israel would have knowledge of as they travelled to Jerusalem at least three times a year for the feasts.

Gehenna is the Greek transliteration of the Hebrew ‘Ge Hinnom,’ (i.e. Valley of Hinnom (Or Ge Ben Hinnom: Valley of the Son of Hinnom). And it this place that Jesus not only uses as an illustration – don’t stop there – it is this very place that Jesus pointed to as the eternal lake of fire. That is how the Jews of the day understood it. Jesus wasn’t painting an unusual picture here. Jewish thought understood that Gehenna was the final place of Judgement from God. Which as well as the practicality of a rubbish tip, is why they dumped the rubbish and evil men into the fire worms there – believing they were acting in accordance with the scriptures as guardians of the valley.

Who goes to Gehenna?

“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.” (Mat 5:21-22)

In fact, unrepentant sinners are called “a child of hell [gehenna]” (Matt 18:9)

Jesus said to the scribes and Pharisees, “You serpents, you brood of vipers, how are you to escape being sentenced to hell [gehenna]?” (Matt 23:33)

“The one who conquers will have this heritage [eternal life in the Kingdom], and I will be his God and he will be my son. But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur [gehenna], which is the second death.”” (Rev 21:7-8)

Descriptions of Gehenna.

Gehenna is described as a lake of fire that should send shivers down your spine:

“For it is better that you lose one of your members than that your whole body be thrown into hell [gehenna].” (Matt 5:29 c.f Matt 5:30)

“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell [gehenna].” (Matt 5:28)

“But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell [gehenna]. Yes, I tell you, fear him!” (Luke 12:5)

“It is better for you to enter life [at the resurrection] crippled or lame than with two hands or two feet to be thrown into the eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell [gehenna] of fire.” (Matt 18:8b-9)

“It is better for you to enter life crippled than with two hands to go to hell [gehenna], to the unquenchable fire…  And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell [gehenna], ‘where their worm does not die and the fire is not quenched.’ For everyone will be salted with fire.” (Mark 9:43-49)

Jesus is quoting the final verse of Isaiah 66: “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.” (Isaiah 66:24) And he is saying the place spoken of in Isaiah 66 is Gehenna. And I believe the Targum Isaiah, which is an Aramaic translation with some paraphrasing and explanation, referred to the valley of Hinnom. So again, this isn’t widely out there in terms of Jewish rabbinical thinking.

“The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.” (Matt 13:41-42)

Those who “walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion... for whom the gloom of utter darkness has been reserved forever.” (Jude 11-13; cf. 2 peter 2:17)

“fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.” (rev 20:9-10)

Jesus is developing the theme of the prophets, the “burning place has long been prepared” (Isaiah 30:33). He is stood before them like, “I am the eschatological King it is made ready for”, to administrate.

An eternal burning lake, of eternal torment, for eternal punishment, which are eternal consequences, for eternal personal harms, for eternally dark hearts of men and angelic creatures. A place to greatly fear. I like the way Harrigan puts it: “Real fire will actually burn real people because of real damages done to a real creation which holds real value.”

On numerous occasions the NT refers to the “destruction of the ungodly” (1 Thes 5:3; cf. 2 Thes 1:9; 2 Pet 3:7; Phil 3:19). Some then argue for annihilationism – meaning a finite period of punishment, often quick followed by the complete end to the existence of the soul/spirit and body. Firstly, the context of some of the passages refer to the day of wrath upon Jesus return, ie. The initial judgement upon the living. Secondly, “destruction” does not mean a end to consciousness, but the continual ruining of the person, which is why 2 Thessalonians includes the phrase “eternal destruction” (2 Thes 1:9).

For those who may posit the thought that eternal punishment for sin appears an unbalanced judgment: Firstly, we fail to grasp the extent and weight of the transgression of creature against Creator God when we sin. Secondly, when a person goes to Gehenna, they will continue to sin in bitterness and anger against God, and must be continually punished for their continual unrepentant state from which they can never change. If God did not punish the wicked eternally his justice and glory would be counted insufficient.

Men’s arrogance leads toward the thought, that if it hasn’t happened yet, I can’t imagine it, so it probably doesn’t mean what it says. Again if we can’t receive this simple description of a real location, of a lake of fire –  we dismantle Jesus imagery only to build your own spiritual version of hell in another dimension? Each one of comes up with our own super-spiritual version of hell. - often to play down their own sin - out of sight out of mind.

James warns us to watch our words: “And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell [gehenna].” (James 3:6)

Gehenna is always eschatological.

“The harvest is the end of the age, and the reapers are angels. Just as the weeds are gathered and burned with fire, so will it be at the end of the age.” (Matt 13:39-40)

This harvest language is eschatological. A picture of separating the righteous from wicked and their destiny of the wicked being burned with fire.

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne… And he will place the sheep on his right, but the goats on the left… Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink… Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”” (Matt 25:31-46)

Jesus is stood on the Mount of olives facing the temple. He places the goats, the unrighteous, on his left. Why? Because as he points left, he is pointing to Gehenna. He is physically separating them because those on his left (the goats) will be lead down to the lake of fire. We will look at this is more detail when we get the NT.

Rev 4 says that if anyone receives the mark of the beast, “will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”” (Rev 14:10-11)

Several years back this passage hit soul. As well as the descriptions of fire, sulfur, forever and ever, this passage underlines where the eschatological hell is: “in the presence of the holy angels and in the presence of the Lamb” (10). If Jesus rules the earth from Jerusalem and the lake of fire is some kind of illustration of a distant, vague, dimension elsewhere, how can it be in the presence of the Lamb? If the Valley of Hinnom, Gehenna, is filled with fire to become a lake of judgement, then it is on display for everyone, and the eternal smoke that rises from it would not just be seen from the Temple, but will be known throughout the world, as a warning  to those who are were allowed to continue into the millennium, and would glorify the Lamb on the throne who is a God of justice.

When people say hell it’s a place of God’s absence – It’s really a way to soften the blow of hell and play it down. The reality is that the lake will be the chief nation, south of the temple and the city and in the Presence of the Lamb.

And there are other passages that show an eschatological context (Lk. 8:31-32; Mt. 8:29-31; 2 Peter 3:6-7; 2 Thessalonians 1:6-9). Gehenna – never presented as present reality.

The lake of fire becomes a reality at the time of the first resurrection, at the end of the age.

Let me underline our hermeneutics here because for some -this may have be mind-blowing, and we don’t want to let go of our old frameworks. A hermeneutical principle is to ask: how did the direct recipients understand the message?

Jesus isn't referring to Gehenna as a new illustration of God’s final judgement place on a Sunday morning.

All Jews would know of Gehenna with its past history and present repulsive state. They already understood Gehenna as an eschatological judging place.  These phrases of “Gnashing of teeth” “fire and sulphur” the “worm does not die” “unquenchable fire” or even “second death” used in revelation… these were used in the OT and in literature of the day such as the Aramaic targums, 1 Enoch, 4th Ezra. They already associated this eschatological language with Gehenna.

They understood Jesus’ message that if you repent you inherit the kingdom, and the unrepentant inherit Gehenna. Eternal life for repentant. Eternal suffering in Gehenna for the unrepentant. This was a simple concept.

Today's explanation of Gehenna as purely an illustration of what Hell may be like in some unknown location or dimension, would be foreign to the first century Jew. “Preterist”, “realised Eschatology”, ‘Already and not yet’ frameworks were not part of the Jewish apocalyptic mindset. The Jewish people longed for an eschatological restoration of the Kingdom of Israel, and understood the bare reality of an eschatological judgement of fire. Jesus affirms and ties these things together and brings home truth of the place for the unrepentant.

Summary of terms

I wish they used sheol or hades and Gehenna rather than hell.

1. Sheol = Hades = Abussos = Tartaros (Present reality under the earth—holding place for final judgment).

On the screen is a illustration of the Jewish worldview. You have the outer waters; the heavens plural; the height of the heavens - the outer heavens - God’s abode, the headquarters of the cosmic kingdom; planetary systems in the lower heavens; The earth with it’s image bearing people and kingdom; beneath the earth sheol/hades; the foundations of the earth; the store houses of water.

The cosmic kingdom all belongs to God: “Behold, to the LORD your God belong heaven and the heaven of heavens, the earth with all that is in it.” (Deut 10:14 ESV)

2. Gehenna = Lake of Fire (Eschatological reality on the earth—final judgment, justice established).

It is the eschatological judgment place – a valley to be filled by God with fire. A place of eternal conscious corporal punishment – torment, burning, darkness, never ending ruining, that the body will feel and experience.

The severity of the bad news, lifts up the good news. The watering down of the severity to eternal incorporeal spiritual punishment, purgatory after death, or quick end to the soul (annihilationism), or those who say hell is pain we receive today (realised eschatology), or even saying we are given an infinite time period, but God will win us round in the end (universalism), is to cheapen the good news.

Any hellish suffering today, points to the reality of hell fire to come.

God’s Law and order

Now we have painted the field of play, the canvas of existence, we should highlight that God’s law and order penetrates all of it.

His universal Law reflects who he is. He is a God of order who demands his creation to remain orderly.

Personal Law

God has a universal law for his personal creatures whose purpose is to relate, praise, and glorify God, which I will call Personal Law.

Such is the importance of God’s law, the first foundational unit of God’s Word is the law (the Torah), the instruction given to the Israelites entwined through the narrative.

Last time we recognised God’s goodness. God is good. If this sounds a cliché it’s because we miss the depths of its truth. God beholds perfect morality in thought, word, deed. That God is moral, is the difference between monotheism and polytheism. Many gods mean multiple moral standards. A pagan worldview meant that man’s destiny was not linked to his behaviour. God is the absolute moral standard, expressed through “thou shalt” “thou shalt not”. Sara says that “Mesopotamian society suffered from a malaise which scholars have characterized as ‘overtones of anxiety.’” (Sarna p17) Evil was counted as a necessity. Without a single source of morality, with no assurance of justice being served, and shifting sands of truth, cause an unstable mind. If you believe no one being in is control, no wonder you have anxiety. You can be assured of nothing.

God’s Law includes the moral aspect that once more is universally applied. The ten commandments and the rules and regulations that followed for Israel were an expression of this universal personal law. Chou points out that, “the laws are actually applications and demonstrations of transcendent theological realties, ones established at creation.”

Generally, Christians tend to categorise OT law into moral law, civil law, and ceremonial law. This arrangement then allows them to pick and choose which OT laws to follow if any. But actually, as Wenham points out in his commentary on Leviticus, “this division is foreign to biblical thinking.” Following suit the NT doesn’t differentiate between the three categories. While it can be helpful to broadly distinguish certain portions of the law, they are woven together.

We will look at the law in more depth when we approach that section of the narrative, but what I will say is this: Of course we are not under the Mosaic Law rather the New Covenant, but the principles of the Mosaic Law is something we should follow, but the precise stipulations and applications will differ for today.

The Psalmist writes: “The sum of your word is truth, and every one of your righteous rules endures forever.” (Psalm 119:160)

In Leviticus we read that God told the Israelites to “be holy, because I am holy” (Lev 11:44,45; cf. Lev 19:2; Lev 20:7).

Far from dismissing the OT law, in continuity Jesus said to the Jewish people, “You therefore must be perfect, as your heavenly Father is perfect.” (Matt 5:48)

Peter would later say, “as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy.” (1 Pet 1:15-16)

When Jesus is questioned on which is the greatest commandment, he says: “And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”” (Mark 12:30-31; Deu 6:5; Lev 19:18)

He is quoting Deu 6 and Lev 19. The principles from OT remain in NT (In fact when we turn to the ministry of Jesus he isn’t actuality telling them to give up Torah observance necessarily).

The point I’m making is that there is a continuity of God’s universal law throughout the bible, the expression of which can be specific for the Israelites, but the broad principles remain to be applied to our lives to perverse the order of creation.

As Christians we are to uphold God’s ordained order, and the world who are set on crossing boundaries and blurring distinctions, should observe our witness of following his principles under his universal law.

For God to be in communion with his creatures, they must fall within his universal boundaries.

Psalm 19 is beautifully written by David, a flawed man who knew God. In the middle of which it says this:

“The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward.” (Ps. 19:7-11)

God’s law teaches and instructs us about who he is, what he ordained at creation, and how to properly relate to him.

Errors of the Western church include: adding, taking away, or blurring his principles. Some keep the letter of the law only to override the principle. While some can become legalistic, too often do I see finger pointing- calling people legalists at those who uphold his word as precious gold.

Field Law

While his Personal law is something he commands us to uphold, the rest of his creation, the field of play (and his impersonal creatures) is ordered and bound by God’s universal law, I will call Field Law.

Jeremiah refers to the “the fixed order of heaven and earth” (Jer 33:25)

In science, we refer to different fields of Physical law, with primary and secondary laws.

Laws include: the Law of Life: that life only comes from life. The Laws of Chemistry: Our bodies are powered by chemical reactions with complex information stored in DNA molecules. The periodic table demonstrates the orderly logic of the properties of elements. The Laws of Planetary Motion: Kepler discovered that the planets in our solar system obey three major laws of nature. The laws of physics describe the behaviour of how the universe operates at its most fundamental level: “How light propagates, how energy is transported, how gravity operates, how mass moves through space.” The Laws of Mathematics are particularly interesting because they are abstract, but are transcendently true. How does a naturalist account for such a transcendent truth? The Laws of Logic, which again are transcendent truths. The laws of nature depend on the laws of logic. As image bearers we instinctively know the laws of logic, expressed in arguments on twitter: Everyone pointing out each other’s flawed logic. The Uniformity of Nature: An assumption in science is that nature behaves the same, yesterday, today, and forever – the laws do not change and they apply throughout the universe.

But just as the aspects of God’s Personal Law overlap and intertwine as one, so too Field Law is interwoven, each broad category affecting the other. There is even a is a hierarchy in the laws of physics for example. Sir Isaac Newton, like Kepler a creation scientist, formulated the laws of gravity and motion, from the understanding that Kepler’s laws (The Laws of Planetary Motion) could be derived mathematically. Dr. Jason Lisle says, “laws of chemistry… are logically derived from the laws of physics, many of which can be logically derived from other laws of physics and laws of mathematics.” There may be some fundamental laws that do not depend on another but rather God’s will alone, but most frequently we see the layers and fabric of ordinances that come together to make life possible.

God’s logic is demonstrated through the study of these laws which are ordered in a precise way to suspend and sustain the very existence of the universe.

The field, the heavens and the earth (nature) has no choice by to obey the lawgiver.

Evidence for the Creator and lawgiver is observed in the fine tuning of the universe. Everything from, electromagnetic forces; the colour and mass of the sun and the earths distance from it; the strength of bonds between atons; “The earth’s gravity, axial tilt, rotation period, magnetic field, crust thickness, oxygen/nitrogen ratio, carbon dioxide, water vapour and ozone levels are just right.” The whole universe is perfectly balanced in strength, ratio, quantity, rotation speed, viscosity, energy levels… Praise God.

His Field Law demonstrates that his Personal law does not change, it cannot be manipulated, determined by man, it is what it is. Play by the law or be subject to a life of frustration and pain. You can act like gravity does not exist, but you will likely get hurt in the process of proving it wrong.

I will add that, to ensure the sustainability of creation, the bible also tells us he has determined limits for certain aspects of it.

Job 38 says God, “shut in the sea with doors… and prescribed limits for it and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’? (Job 38:4-11)

Proverbs 8 mentions: “he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth” (Prov 8:29)

Ps 104: “He set the earth on its foundations, so that it should never be moved”. (Ps. 104:5)

God has distinct coverings and boundaries for people, people groups, geographical areas, and aspects of his creation etc.

Summary

Western thought will attempt to convince you that God’s Personal Law can be amended day to day, your truth to my truth – progressivism. They will also attempt to convince you that his Field Law is not bound, and that the sky could fall down at any moment. Wolves and Foxes, I say. Wolves and Foxes.

They will blur lines, we must continue to re-draw the truthful order. They will wash past, we must stand firm.

We are without excuse of breaking his law

All people know God exists therefore they are without excuse of breaking his law:

Paul says, “For what can be known about God is plain to them, because God has shown it to them... So they are without excuse” (Romans 1:19-20). From the scriptures, from creation itself, from conscience… we are without excuse. “What about a tribe in the amazon Jungle?” Are they atheists? They are more likely to instinctively have religious beliefs. Paul goes on to say the gentiles who do not have the written law, “show that the work of the law [the universal law] is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them” (Rom 2:15). Everybody knows murder is wrong, stealing is wrong, lying is wrong. We know.

Sin can be defined as: “Any violation of or failure to adhere to the commands of God, or the desire to do so.”

Grudem defines sin as: “Sin is any failure to conform to the moral law of God in act, attitude, or nature.”

Jesus made clear, it not just the acts of sin but the desires of the heart. In the sermon on the mount he highlights anger and lust (Matt 5:22,28). Paul would underline jealousy, anger, selfishness (Gal 5:20). This is just NT observance. The ten commandments list coveting – attitude matters. In fact, the greatest commandment according to Jesus, which we just quoted is from the OT: to love God and love neighbour - "with all your heart".

John Piper defines the root of sin as:

“the glory of God not honored,

the holiness of God not reverenced,

the greatness of God not admired,

the power of God not praised,

the truth of God not sought,

the wisdom of God not esteemed,

the beauty of God not treasured,

the goodness of God not savored,

the faithfulness of God not trusted,

the promises of God not believed,

the commandments of God not obeyed,

the justice of God not respected,

the wrath of God not feared,

the grace of God not cherished,

the presence of God not prized,

the person of God not loved.”

Social media is plastered with outrage, but piper says: “The ultimate outrage in the universe: that we don’t treasure God above everything.”

John teaches us that “sin is lawlessness.” (1 John 3:4) Those who have abandoned the law of God, and seek their own way.

Sin makes us less human – pushes us further from God. Isaiah said to Israel, which is true for all who are unrepentant: “your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.” (Isaiah 59:2)

Peter warned, “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.” (1 Peter 2:11) We are at war against the passions of the flesh. Even as Christian we have to continually choose repentance and to resist evil. We are told to pray, “lead us not into temptation, but deliver us from evil” (Matt. 6:13)

It is good to remember that God does not temp man (James 1:13-14), but rather tests him.

For, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” (1 Cor 10:13)

James encouraged us regarding helping our backsliding brothers: “My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” (James 5:19-20)

God’s law means “that every mouth may be stopped, and the whole world may be held accountable to God.” (Rom 3:19)

“Therefore, knowing the fear of the Lord, we persuade others.” (2 Corinthians 5:11)

God’s Law necessarily means Final Judgement of those who break it

We’ve mentioned the great white throne judgement and many passages speak of the final day of judgment. For example, Paul said:

“The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man [Jesus] whom he has appointed; and of this he has given assurance to all by raising him from the dead.” (Acts 17:30-31)

Peter said Jesus “commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead.” (Acts 10:42) Jesus the God-man will be the judge.

Unfaithful will be judged.

God’s judgement throughout history on the unfaithful: the flood, the dispersion at Babel, Sodom and Gomorrah and so forth point to the future judgment.

There will be levels of punishment:

God “judges impartially according to each one's deeds” (1 Pet 1:17)

“He will render to each one according to his works:… for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” (Rom 2:6-8)

Some sins are deemed worse than others. In the Torah, some sins meant banishment, other sins meant death (cf. Num 35:16 v Dt 19:18-19). Jesus stresses that sins against children are worse than others (Mat 18:6). Sexual sins are repeated presented as worst sins than others because of their grievous distortion of order. Jesus spoke of the “weightier matters of the law” (Mat 23:23).

That doesn’t mean the lightest judgement will be pleasant. They are all heading to the lake of fire (even liars), but it’s that some will experience more punishment that others according to his life.

In a parable Jesus explained there would be levels of punishment: “And that servant who knew his master's will but did not get ready or act according to his will, will receive a severe beating. 48 But the one who did not know, and did what deserved a beating, will receive a light beating.” (Luke 12:47-48a)

They all get beat, so to speak.

Jesus says some “will receive the greater condemnation” (Luke 20:47) and for others “it will be more bearable on the day of judgment” (Matt 11:22).

“I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.”” (Matt 12:36-37; cf. Luke 12:2-3)

Every deed will come into the light:

“For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light.” (Luke 8:17)

Hebrews says: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.” (Hebrews 4:13)

Paul said: “on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.” (Rom 2:16; cf. Eccl 12:14)

Most people in the world have some concept of God and a reckoning of Hell. I heard a guy once say angrily, “I’ll burn down that church… well maybe I wouldn’t because God might get me.. but”.. At the back of their minds the wickedness is restrained to some degree.

The Lord is “patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Pet 3:9)

Faithful too will be judged.

Yet, in the context for final judgement, we are reminded by Peter that “the Lord knows how to rescue the godly from trials” (2 Peter 2:9).

His reward will be great: “to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;” (Rom 2:7)

But we must all stand before him: “For we will all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” So then each of us will give an account of himself to God.” (Rom 14:10-12)

To Christian in Corinth Paul writes: “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” (2 Cor 5:11)

When Jesus says, “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” (John 5:24) – when he says that, it does not mean you will not be judged, but that there is “no condemnation for those who are in Christ Jesus.” (Rom 8:1)

The unfaithful are judged to received varying degrees of punishment; The faithful are judged to receive varying degrees of reward. This is not a spectrum from wicked to righteous. There is great chasm between the two. The wicked face deserved horrifying degrees of pain in the lake of fire. The righteous receive undeserved levels of reward in the Kingdom.

Paul 1st letter to the Corinthians is revealing: “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw—  each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” (1 Cor 3:10-15)

Revelation refers to “rewarding your servants” (Rev 11:18)

In the parable of the Ten Minas, Jesus said the “good servants” would be rewarded in the kingdom with authority over five cities or ten cities according to their return on investment – how they had used their life for God’s purposes. There will be be positions of authority and hierarchy between us - very counter-culture.

Everyone in Kingdom will be full of joy. Today we think possessions or status, or number of followers determines our joy. But when we align with the purpose of our being, praising and glorying God is what makes us complete with joy and happiness.

Also, there should not be competition between brothers. God has unlimited rewards to be dished out. Therefore we should encourage and help each other.

Paul says He “will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.” (2 Cor 4:5). So, does that mean Christians sins will be brought into the light also? The context of the secret things brought into light is those who receive his commendation or award, so it seems possible.

However, we also see verses that say he will forget out sins:

“You will cast all our sins into the depths of the sea.” (Mic 7:19)

“as far as the east is from the west, so far does he remove our transgressions from us.” (Ps 103:12)

“I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.” (Isa 43:25)

“For I will be merciful toward their iniquities, and I will remember their sins no more.”” (Heb 8:12)

Perhaps as our lives are assessed, are sins are brought into the light, but after recognition of being in Christ, forgiven, the sins are blotted out to remembered no more.

It is therefore a day to make us humble, but not fearful. An occasion of gladness, rejoicing, and glory of God’s grace.

Angels will be Judged

It also means angelic beings will undergo a final judgement.

We read earlier that Peter told us the angels who sinned are kept “chains of gloomy darkness to be kept until the judgment” (2 Pet 2:4)

“Do you not know that we are to judge angels?” (1 Cor 6:3). Therefore all angels, good and wicked will be judged, and the saints will assist in the court assembly.

What is the point of a final Judgement?

If as is the case at present, the souls of the faithful go to heaven, and the souls of the unfaithful go to Sheol/Hades, why is a final judgement necessary?

It is not for God to weigh which side you are on – he’s already divided you on death. It is as Louis Berkhof says a, “declarative glory of God in formal, forensic act, which magnifies on the one hand His holiness and righteousness, and on the other hand, His grace and mercy.”

How does the final judgment differ?: It will be the time to hand out the rewards. Also, it is not just a judgment on the soul/spirit, but the body and spirit together. It will be a judgment with bodies and they will be punished or rewarded in their bodies. When people die now, their judgement is not public – then it will be public for all both heaven and on earth and under the earth (that have been resurrected).

When we being to understand the final judgment, the reality of the punishment for the unfaithful, and the rewards for the faithful, it should motivate us to spread the good news, encourage one enough to build upon the foundation of Christ, and re-calibrate our daily lives to win approval from God and not man. Our works are not determined by apparent social media influence, whether you are paid or not, whether public or hidden from all but God, whether small or great.

Final judgment should motive us to good works, not as means of salvation, but in the knowledge of receiving rewards in the Kingdom. Jesus tells us to “lay up for yourselves treasures in heaven” (Matt 6:20). Not that the rewards are enjoyed in heaven but that heaven will record your good works that will determine your rewards in the earthly kingdom. The opposite message of today’s culture or indeed the prosperity gospel. We don’t live for today and flaunt our wealth; we work today to lay up treasures in heaven.

Knowledge of a final day of justice should bring us comfort. Paul said, “For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.” (Col 3:25)

Each time we cry out for justice to come in the world, we cry for the hastening of the day. Maranatha!

We know it will be an accurate judgment – recorded in books. No paid experts, no fake evidence, no partial judges, no media influence... Every thought, word, deed will be death with accurately and fairly. “All accounts will be settled”.p458 Grudem

When we turn to the NT we will look more at the timing of this final judgement, because as noted it is after the millennial reign of Christ – so true justice will have been installed well before hand, but the final judgment will take place at the end of the 1000 years, when there is resurrection of the wicked and when Satan has his final hoorah.

Should we judge one another?

Paul to the Corinthians said: “Therefore do not pronounce judgment before the time, before the Lord comes” (2 Cor 4:5)

To the Romans: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”” (Rom 12:19)

It is not for us to avenge ourselves or to take the final judgment seat ourselves.

Either Jesus paid for their sin on the cross (if they give their life to him), or God will deal with their sin, expecting payment from them.

It means we need not be bitter, angry, resentful against people. Sooner or later they will be dealt with. Leave it with God. We follow the character of Christ: “When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.” (1 Peter 2:23)

Some people confuse judging people in terms of condemning them to the lake of fire – the final judgment by Christ, with general everyday judgement, discernment. “Don’t judge me” is a common phrase. “Only God can judge me”, which is true in terms of final judgment but not everyday discernment. After all do we not have court judges in each country – should they not judge? Typically, they will point to the words of Jesus:

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you” (Matthew 7:1–2).

In context it’s clear Jesus is cautioning us to “first take the log out of your own eye” (Matt 7:3-5) before you point out the failings of others. Check yourself before you judge, because the same measure will be applied to you. Don’t be a hypocrite, is his message here.

Jesus actually says, “Do not judge by appearances, but judge with right judgment.” (John 7:24) So we are to judge others but with right judgement, not hypocritical judgement. The practically of church order should be an obvious example. We have to make judgements whether someone is what Jesus called a wolf and deal with appropriately, or judge whether a person is qualified for eldership, church discipline… to everyday discernment.

Paul also actually makes a distinction between “judging outsiders” who, let’s face it, have not made any commitment to keep God law and those “inside the church” (1 Corinthians 5:12) who have professed to follow Christ.

So we don’t judge in the sense of removing God from his throne and degree an eternal sentence, but we are to judge others, primarily in the church, with grace, slowness (checking ourselves first), inline with the scriptures and the character of Jesus.

JR: Nope. That verse does not say that all sins are equal. Quite to the contrary. Within God's laws, some sins called for banishment, others called for death (cf. Num 35:16 v Dt 19:18-19). Jesus Himself specifically spoke of the WEIGHTIER matters of God's law (Mat 23:23)…. Jesus specifically highlighted sins against children as worse than others (Mat 18:6). In hell, there will be varying degrees of punishment (Luke 12:47-48). If all sin was equal, this would not be the case.

Providence

Providence is not a word used in the Bible. However it can be a helpful to word to summarise the aspect of God’s ongoing relationship to his creation.

Distinguished from God’s sovereignty, John Piper says that providence “is sovereignty in the service of wise purposes. Or you could say providence is wise and purposeful sovereignty.” In other words, he adds, “Absolutely everything that needs to be done to bring about his purposes, God sees to it that it happens.” That’s God’s providence.

This is where debates between Reformed or Calvinist vs Arminian position creep in. To what extent is God involved in relationship to the wilful choices of humans. Without being drawn into a full on discussion, God chooses and we choose, and while I don’t fully understand, both remain true.

Providence can be categorised into three parts: Preservation, concurrence, and government.

Preservation

The prophet Ezra says of God: “You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them;” (Neh 9:6)

His providence means he preserves his creation. He maintains the order of the properties of creation – which is why we can do science. We take it for granted that water acts like water, and grass continues to grow as grass, and the rubber in your car tyres continues to be rubber. But it is only because of God’s providence.

Paul tells us than “in him all things hold together.” (Col 1:17)

“In his hand is the life of every living thing and the breath of all mankind.” (Job 12:10)

“In him we live and move and have our being” (Acts 17:28)

When the writer of Hebrews says God, “upholds the universe by the word of his power.” (Heb 1:3) The word uphold here is more than simply sustaining life, but an “active, purposeful control over”p143grudem the movements of all.

His preservation therefore means, he is the keeper of all creation, sustaining and maintaining the properties thereof with a hint at the next subdivision of providence of purposely controlling its activities.

Concurrence

Grudem says: “God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do.”p143 Grudem

In Ephesians 1 we read: “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will” (Eph 1:11)

God not only maintains but directs everything.

Natural occurrences such as weather are the result of God. Even ‘natural disasters’ are God caused disasters.

For to the snow he says, ‘Fall on the earth,’

    likewise to the downpour, his mighty downpour.

He seals up the hand of every man,

    that all men whom he made may know it.

Then the beasts go into their lairs,

    and remain in their dens.

From its chamber comes the whirlwind,

    and cold from the scattering winds.

By the breath of God ice is given,

    and the broad waters are frozen fast.

He loads the thick cloud with moisture;

    the clouds scatter his lightning.

They turn around and around by his guidance,

    to accomplish all that he commands them

    on the face of the habitable world.

Whether for correction or for his land

    or for love, he causes it to happen. (Job. 37:6-13; cf. 38:22-30)

Again Psalm 135 says: “He it is who makes the clouds rise at the end of the earth, who makes lightnings for the rain and brings forth the wind from his storehouses.”(Ps 135:7)

If you are concerned about the climate, don’t protest, call on God.

In the story of Jonah, we read:

“the LORD appointed a great fish to swallow up Jonah.” (Jonah 1:17)

“the LORD God appointed a plant and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort.” (Jonah 4:6)

“God appointed a worm that attacked the plant, so that it withered.” (Jonah 4:7)

This is a hands-on God.

The Psalms tell us he causes plant life to grow – (Ps 104:14; job 38:32; 38:12; matt 5:45.)

That he feeds the wilds animals (Ps. 104:27-29).

The book of Job tells us God provides prey for the lion and raven (Job 38:39-41).

Jesus told us to: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them.” (Matt 6:26)

Even the seemingly random chance events are directed by God: “The lot is cast into the lap, but its every decision is from the LORD.” (Prov 16:33)

Events are fully caused by God and fully caused by creature.

A plant grows in accordance with its nature (this is observable), but the bible tells us that God works behind the scenes causing it to grow. God is the primary cause, the creature is the secondary cause, both fully caused the events.

His providence covers the affairs of the nations.

“He makes nations great, and he destroys them; he enlarges nations, and leads them away.” Job 12:23

“For kingship belongs to the LORD, and he rules over the nations.” (Ps 22:28)

“And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (acts 17:26; cf. 14:16).

His providence covers all aspects of our lives.

He determines our birth (Gal 1:15. Jer. 1:5; Ps. 139:16), our length of days (Job 14:5), whether we eat (Matt. 6:11), all our needs (Phil. 4:19). His providential care covers all our actions (Acts 17:28; Jer. 10:23; Prov. 20:24; 16:9), our success or failure (Ps. 75:6-7), gifts and ability (1 Cor. 4:7).

God’s Fatherly providence means: He provides for us (Jm 1:17); He encourages us (Ps 10:17); He protects us (Mt 10:29-31); He comforts us (2 Cor 1:3-4); He cares for us (Ps 103:13); He disciplines us (Prov 3:11-12); He loves us (1 Jn 3:1). (see Dustin Benge)

While we fully make our own choice, God influences our desires and decisions (Ex. 4:21; Ps.105:25; Ps. 33:14-15; Phil. 2:13). To clarify, as Grudem adds we should, “affirm that God causes all things that happen, but that he does so in such a way that he somehow upholds our ability to make willing, responsible choices, choices that have real and eternal results, and for which we are held accountable.”p146

What is the relationship between God and evil?

Is God responsible for sin? Nowhere in scripture does God directly do anything evil, take pleasure in it, or blame God for it, nor excuse man for it. Instead, God brings about evil deeds through willing actions of people, for his good purposes. Joseph’s life is a good example when he said to his brothers: “you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gen 50:20). We also read of how God raised up Pharaoh, hardened his heart (Ex. 4:21), as well as the Egyptian people (Ex. 14:17), to demonstrate his power and so that his “name may be proclaimed in all the earth” (Ex. 9:16). Paul commenting on this episode concludes with a universal statement, “So then he has mercy on whomever he wills, and he hardens whomever he wills” (Rom. 9:17). Though it was Satan who directly brought harm to the life of Job, he acknowledges the primary cause: “’The LORD gave, and the LORD has taken away; blessed be the name of the LORD.’ In all this Job did not sin or charge God with wrong.” (Job. 1:21-22). We see that it was God as the primary cause, but also the free choice of men to crucify Jesus: “this Jesus, delivered up according to the definite plan and foreknowledge of God [primary and full cause], you crucified and killed by the hands of lawless men [secondary and full cause]” (Acts 2:23).

When God brings evil on men, it is to discipline believers, cause repentance in unbelievers, or a judgement of death for hardened unbelievers, ultimately for his glory and to bring good for those he calls his own (Rom. 8:28).

It is true that God ordains events, and it is also true that moral beings freely make a choice to act. We acknowledge that we do not know precisely how God ordains evil acts of willing persons without being blamed for the evil. Moreover, we do not know how God causes us to choose something willingly. We will never fully understand the mystery of God’s relationship to our sin.

Government

“God has a purpose in all he does in the world and that he providentially governs or directs all things in order that they accomplish his purposes.”p151 Grudem

God governs all things in order to accomplish his purposes.

“The LORD has established his throne in heaven, and his kingdom rules over all.” (Ps 103:19)

God raises men up and “brings princes to nothing, and makes the rulers of the earth as emptiness.” (Isa. 40:23)

“He changes times and seasons; he removes kings and sets up kings;” (Daniel 2:21)

His providence as part of his sovereignty means his activity sets up and removes authority.

“all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”” (Dan 4:35)

“For from him and through him and to him are all things.” (Rom 11:36)

Again, “all things work together for good… according to his purpose” (Rom. 8:28)

Conclusion

So within providence we have:

Preservation: upholding and maintaining the properties of his creation.

Concurrence: His hands-on cooperation and directing of creation to cause them to act.

Government: His purposes accomplished through governance of all things.

Sub-groups of God’s providence that overlap.

I’ll finish by saying this:

In Matthew 6 when Jesus speaks about Fatherly providence, feeding the birds and clothing the lilies and grass, the objective of the message was to “free his people from anxiety” [p18 Piper] He will clothe you also, who are of greater worth. As John piper points out, “the argument is valid if God really is the one who sees to it that the birds find their worms and the lilies wear their flowers. If the birds and lilies find are simply acting by natural laws, with no divine hand, then Jesus is just playing with words. But he is not playing with words. He really believes that God’s hand is at work in the smallest details of natural processes.” I’ve just began Piper’s book on Providence and I’d recommend it.

We shouldn’t worry about what we eat, drink, wear: “seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matt 6:33) Because the father decides when a sparrow dies, and knows the number of hairs on your head (Matt 10:29-30). God’s got it, put your faith in him.

Contrasting Worldviews of the universal construct

Let’s contrast the Judeo-Christian worldview then with other common worldviews.

We remember that a worldview consists of the canvas of existence or field of play, the players of existence so to speak, the laws or rules of existence, the history or origins of existence (protology), the goal or purpose of existence (missiology) alongside a doctrine of salvation (soteriology), and the future of existence (eschatology).

Naturalism

Firstly Naturalism. We looked at this when refuting evolutionsm in part 5, but let’s recapitulate what we learnt. 

The framework of naturalism holds to the belief that existence can be explained by nature alone. Natural laws and forces (necessarily independent from any kind of divine being) through which the evolving universe is at any point a product of these laws. Meaning absolute morality and ultimate authority are thrown out.

Naturalistic protology beings the story with the “big bang”. The goal of the players is to outdo your neighbours under the banner “survival of the fittest”. Naturalistic soteriology is defined by “progress.” Death of weak players is viewed as necessary, as the cleanser of nature, even profitable, under the banner “natural selection.” Naturalistic eschatology has no specific destiny in mind, though the so-called fittest players point to looming natural disasters. Unending battles of survival and death cycles, producing progressive, stronger players.

The players too are made up of natural building blocks void of spirit or identifying soul. And the self-awarding fittest players self-describe as homo sapiens sapiens (wise, wise man).

The naturistic canvas of existence is decisively materialistic.

Materialism which overlaps naturalism believes that everything in existence is material. The definition of matter plays into various forms (depending how you view the mind, numbers, values and so forth) and therefore can be broader than naturalism. Likewise, materialism says the universe is all that exists. Inevitably this philosophy leads to the desire of accumulating as many possessions of perceived value as possible. Christians who fall into this philosophical trap are practically materialists.

Hinduism

Hinduism is a complex worldview with many gods and it’s hard to pin down, but let’s simply it.

Brahman is said to be the Ultimate Reality in the universe, and the final cause of all that exists. From this, three main players viewed as gods, Brahma (creator), Vishnu (preserver), and Shiva (purifier/destruction). From these protological gods, reincarnation is presumed with birth, maintenance, and death, and on to re-birth only to continue the cycle. This cycle called the darkness of samsara, is a result of the fall of man from the protological Golden Age. The mission of the Hindutva (the community seeking oneness) is good karma in accordance with dharma (the cosmic governor) to escape the cycle and attain liberation from known human existence to non-existence and oneness with Brahman (the universe).

Eschatologically, Shiva is said to purify the universe so that Brahma can restore it back to harmony with Brahman, establishing the refreshed Golden Age.

Pantheism (which is somewhat included in Hinduism) views the whole universe as God. It means God is not distinct from creation. It would mean God is unholy and not unchanging, denying the attributes of God. Pantheism denies not just God’s distinct personality, but individuals too. It dethrones God and devalues man. In Buddhism too they endeavour to become one with creation, identity stripped, no longer distinct or of personal importance.

Judeo-Christianity

Before we come on to Platonism, let’s remind ourselves of the Judeo-Christian worldview: it pictures a canvas made up of “the heavens and the earth” (Gen 1:1). Both natural building blocks and the spiritual are cohesive and dynamic. The heavens are plural, continuous, and God dwells in the heights of heaven (ie. Within his creation).

Biblical protology includes a field of play with players created purposely (to glorify the Creator), orderly, and originally good. Sin, chaos, suffering, and death have no place within its origins.

The introduction of sin, which brought about suffering and death, point to the Soteriology that is found in Jesus the Christ (the Creator incarnate). Salvation has been secured by the substitutionary atonement for sin on the cross by this Messiah. His suffering in this age, before glory in the age to come, characterizes the narrative.

Biblical eschatology is about “the restoration of all things” (NKJV) to its original beauty and order described as a “new heavens and a new earth” (Isa. 65:17; Rev. 21:1). Messiah who once suffered will be glorified as “King of all the earth” (Zech 14:9; cf. Ps. 47:7) and who “is ready to judge the living and the dead” (1 Pet. 4:5). This Messianic eschatological age to come will be inaugurated by the “Day of the Lord” (Isa.2:12; Amos 5:18; 1 Thess. 5:2; etc) – eternal wrath for the wicked, eternal rewards for the righteous.

It should be starting to be pieced together in your mind map.

The gospel is threaded through the storyline of redemptive history found in the major events: Creation, Fall, Flood, Babel, Covenants, Cross, Day of the Lord and Kingdom to come.

The Messianic Kingdom is future, earthy, Israel centric (as is the biblical narrative), when Jesus will become the eternal “king of the Jews” (Matt 2:2) having restored the kingdom of Israel (Acts 1:6), fulfilling the covenants and prophetic visions.

Time has a beginning, is linear and divided into this age (with a primary theme of mercy and grace) and the age to come – just as the seven days are divided into 6 days of work followed by the day of rest. Unlike platonic thinking that sees history as never-ending cycles, the bible points to repeating patterns throughout history as shadows of future events, but is very much heading in a fixed direction.

This age is defined by the cross and points forward to the age to come. It can be summarised as cruciform-apocalypticism. Cruciform – this age shaped by the demonstration of love and mercy of the cross. Which is why we “proclaim the Lord's death until he comes.” (1 Cor 11:26) Apocalyptic – the Day of the Lord, the Day of Christ (Phil 1:10; 2:16) at the age to come. When we say apocalyptic, we tend to think of Hollywood movies, but it refers to the Jewish framework of Eschatology in the Jesus’ day – they understood well developed themes from the law and the prophets of the resurrection of the dead, eternal life, the Day of the Lord, the kingdom of God, the final Judgement and so forth – they had a very Jewish apocalyptic worldview. So cruciform-apocalypticism or perhaps better Jewish cruciform-apocalypticism.

Judgement and blessings in this age points to the climax of judgement and blessing at the Day of the Lord.

Deism acknowledges God is transcendent, and some agree there is a final judgment day. However, they deny his immanence. As if God wound up the universe like a clock, and let’s it run with no involvement. Nominal Christians who do not pray, worship, trust in God for his providential care, or really fear him are practical deists.

Unlike other religious systems, the true God of the Bible is both infinite and personal. Grudem explains: “the gods of ancient Greek and Roman mythology were personal... but they were not infinite... On the other hand, deism portrays a God who is infinite but far too removed from the world to be personally involved in it. Similarly, pantheism holds that God is infinite (since the whole universe is thought to be God), but such a God can certainly not be personal nor relate to us as persons.”

God is both transcendent and immanent. “one God and Father of all, who is over all and through all and in all.” (Eph. 4:6). God is distinct and Lord over creation, which is totally dependent on him (Job 12:10; Acts 17:25-28; Col. 1:17; Heb 1:3), and he is involved in it. His involvement (immanence and providence) is the story of the Bible, and what sets the Judeo-Christiam worldview apart from others. He is distinct from creation but has chosen to dwell within.

Platonism

Overview and creep into Christendom

Western society and therefore the church today has been heavily influenced by platonic thought (ancient Greek, Hellenistic philosophy) meaning that the Judeo-Christian worldview has been morphed somewhat into Christo-platonism.

Plato who lived hundred of years before Christ, was a philosopher of Athens (c.427-347 BC), a student of Socrates, who developed a dualistic framework of:

The Immaterial “intelligible” world: eternal, timeless, ideal forms.

The Material “perceptual” world: created, timeful, corrupt copies.

Platonic protology begins then with the eternal immaterial ideal and the creation of material viewed as inferior. The goal is to escape the material world through enlightenment. The philosophers who transcend the material to the immaterial will then rule over the earth to help save the unenlightened.

This dualistic framework of Immaterial and Material became the “supernatural” and the “natural.” Rather than the field of play being the “heavens and the earth”, it became the “supernatural and the natural,” for the most part distinct from each other. This is Christoplatonism. Hope and destiny became fixated on an immaterial heaven rather than resurrection from death unto the restoration of the heavens and earth. By the fourth and fifth centuries Christo-Platonism became mainstream. This Greek Platonic framework naturally lends an over-spiritualised view of all that is good, therefore because an earthly kingdom would be inappropriate for ideal immaterialism, the kingdom was spiritualised and applied to the present. The Jewishness of the narrative was blotted out, but because Israel is so evidently central to the narrative, it had to be re-defined as the church today… and we did a Pontius Pilate on Israel. When I now mention to Christians the centrality of Israel in the gospel, they can’t grasp it – because they have a Christo-platonic worldview. This field of play with its warped protology, soteriology, and eschatology remains today (predominately with us gentiles in the West).

In the seventh century, Islam would follow suit with a heavenly immaterial hope.

Harrigan points out that the reformation, while it restored the substitutionary atonement, “it did little to restore a biblical playing field, so to speak.” When naturalism began to grip the culture, the church was left with a platonic field of play – which is why I’m spending over two hours on this today.

As I mentioned - The Greek vision of history also sees endless cycles moving forward with no clear goal.

The Hebrew or Biblical vision of history also sees cycles, but they are prophetic patterns heading in a linear direction that point to a greater eschatological reality and are moving toward a clear and final goal.

Dualism

Other forms of dualism include two primary forces: God and the universe, that have existed alongside eternally with a never-ending battle between God and the evil of the universe. It denies God as king over his creation and the ultimate and final judgment. It also denies that creation is essentially good, made bad by sinful man. Therefore, material is essentially in and of itself evil.

Those who deny Christ but acknowledge the spiritual aspect, become dualists. Satan lures people into New Age movements and dangerous cults or games.

History of Christoplanoism

So, let’s see how the four major variations of Christoplatonism arose over the centuries.

Escapist Christoplanionsm.

In the second to third century Origen of Alexandria was a scholar surrounded by Hellenistic culture. Hellenistic means “to speak Greek or identify with the Greeks.” His neo-platonic worldview meant the hope of the restoration of heaven and the earth became an otherworldly hope; The resurrection of the body swapped for eternal immaterial soul dwelling. Christianity embraced escapism. Our bodies and the earthly home were declared negative, almost irredeemable. Heavens and the earth would have to annihilated. Rather than the righteous going to heaven and the wicked heading to hades when they die – all would go to a form of judgment. The return of Jesus became a footnote, because if he’s not returning to restore creation, since immaterial heaven is the destiny, what’s the big deal? The OT and NT would then begin to drift apart, and by Constantine of the fourth century, aspects of the promised Jewish Kingdom were spiritualised. Monastic lifestyles, monks, nuns, became popular – it stems from platonic escapism. Can you see how this is still embedded in church thinking today?

Dominionistic Christoplatonism

Then came Dominionistic Christoplatonism. The issue of God’s sovereignty raised its head. How could God rule both spheres of material and immaterial? It was settled by understanding His sovereignty through the present material “kingdom of God.” The kingdom of God was not viewed as Origen’s immaterial heaven, nor the biblical view of the messianic eschatological kingdom on earth, but as the church through political and organisational power structures. The Roman Empire under Constantine then became in some minds the materialization of divine sovereignty. Can you see how this is still embedded in church thinking today?

The Pope then assumed the material sovereignty after the fall of the empire. Augustine would claim the middle ground between Origen’s escapism and Dominionism, saying the church is now the kingdom of God. The church had replaced Israel – replacement theology or supersession. So this move from “church militant” to “church triumphant” took hold right through the centuries bypassed the reformation and is still with us today with our “social gospel” and “building the kingdom” phraseology.

Dispensational Christoplationism.

Dispensationalism arrived in the late 19th century, which is system of interpretation that derives somewhat from Christoplatonism. It views history as divided by God into dispensations of time, and almost two concurrent plans of salvation: Israel is connected with material salvation on earth, and the gentile church is connected with an immaterial salvation in heaven.

Inaugurational Christoplantonism.

Inaugurational Christoplantonism took root in the early 20th century. Liberal scholars in Europe recognised the Jewishness and apocalyptic thought of the NT authors -calling their approach “consistent eschatology” though they failed to recognise the significant of the cross. In response more scholars came up with “realized eschatology,” saying that Jesus realised the Jewish apocalypticism within himself and then the church. They applied the themes spiritually in the present. Now decades on, still more scholars proclaimed a position in between “consistent eschatology” and “realised eschatology.” Jewish apocalypticism remained eschatological, but was also presently becoming progressively realised, as if the immaterial sphere was slowly coming upon the material sphere, God’s sovereignty expressed through the spirtual kingdom of the church. This “already and not yet” position was developed to become “inaugurated eschatology.” As if the kingdom had been inaugurated. Dominionism and inaugurated eschatology are similar but differ in that Dominionism is without a Jewish eschatological hope, whereas inaugurated eschatology although similar in practice holds fairly to the Jewish apocalypticism. Revivals and Christian revolutions will outgrow the earth and we will take it for his glory. Both are children of Plato. Rather than the cross defining the pattern of this age – “deny himself and take up his cross and follow me” (Matthew 16:24-25) before Jesus the eschatological rock comes thundering down to earth to establish his Jewish kingdom at the apocalyptic Day of the Lord – the progressing church influence becomes the dominant characteristic.

Views of the Millenial Reign of Christ

Christoplationism means various views of the millennium. To be clear the OT sets it up but the book of revelation is explicit that upon his return Jesus will rule the earth from Jerusalem a thousand year reign. At the end of which is a short period of Satan being released, defeated and finally thrown in to the lake of fire, and the great white thrown Judgement. This is Premillennialism, which is the historic, literal, plain reading. Christplationism meant an Amillennialists approach, meaning no literal millennial reign on earth, or a Postmillenist approach meaning Christ will return after the church has had golden age. Some see Jesus having inaugurated the kingdom and the thousand years began in the first century. – you don’t have to know much about church history to wonder how that could possible be applied – therefore the thousand years is typically viewed as symbolic. And there are variations, but be in no doubt, it is forms of Christplationism that has swept the future hope of the Jewish Messianic kingdom behind us. Having said that, some Dispensationalists can be premillennialists, and there some in this camp that I really appreciate as teachers, but some will fall into the Amillennistist camp, as do pretty much all Escapists. Inugurationalists will fall between Amillennialsm and Postmillenism, and Dominionists tend to be firmly Postmillenists.

I hope I haven’t lost you there with the terminology, but sometimes labels do help to understand broad theological positions. I have to say John Harrigan has done some great work on this in his book The Gospel of Christ Crucified.

De-Greecing

The Christian life is not defined by building the kingdom, but rather waiting for him: “so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” (Heb 9:28)

It’s not just Israel and the kingdom that is warped. Everything from an ancient Greek worldview is pushed onto doctrines of the resurrection, regeneration, inheritance, liberty, faith, destiny, blessing, glory, light, God’s transcendence, immanence, severity, you name it.

What I will say, is most Christians, even pastors in the UK are probably not aware of which camp they fall in. Eschatology is hardly touched on in the UK. So if you ask them, are you premillenist or amillennialist, or pre-trib, or post trib, pre-wrath… they probably haven’t grappled with these subjects. They have a picked up a bit of theology from this camp, and another from this camp, and they’re unaware of the inconsistencies in their worldview. You may be watching this thinking, I’ve not at all familiar with these terms.. and that’s normal here. This is where we can’t just say in an angry tone - you need take off your Christplationism, postmillenialists, cloke… we have to be patient, but bold, and show them how we have arrived at this western, gentile-centric worldview, and then tell them to take the cloak off, and steer them back a biblical worldview.

In Jesus’ day they contended with the Greek worldview – the NT was written in Greek. They studied and quoted the Septuagint – the Greek translation of OT. It wasn’t the language but the philosophy that was the issue which they saw infiltrate the church. They warned against it, and we should warn and correct against it today. We need what David Pawson long called a de-Greecing of the church.

When we strip back all forms of Christplationism (escapism, dominionism, dispensationism, inaugurantionism) and return to the simple two age timeline and biblical new-creationism.

Summary

So the total sum of reality then is not: Nature, Brahman, Immaterial & Material, but the “heavens and the earth”

From the first verse, the Bible refutes:

Atheism – A personal God exists, the universe had an origin that did not come from the big bang.

Naturalism – Creation itself has origins in the Creator.

Agnosticism – We can know God who has revealed himself to us.

Pantheism - God is transcendent to his creation.

Polytheism – there is One God.

Materialism - God is distinct from his creation.

Evolutionism - God instantaneously created the mature universe in 6 days.

Dualism – God was alone when he created.

Humanism – God not man is the ultimate reality.

For the church, we have identified the trinity of corruption:

Evolutionism distorted the protology, Platonism distorted soteriology, which developed the context to lead to the distortion of Realised Eschatology. These three, Evolutionism, Platonism, and Realised Eschatology plague the church and its message to the world.

When I ask church leaders fundamental questions about the big-picture-gospel and they stumble through an answer, it’s because their worldview has been infected by worldly philosophy, typically passed down through generations and denominational frameworks. We have to be patient when addressing these errors because no-one wants to fundamentally change their worldview – you may have to admit your understanding and way we’ve always done it could be partially in error - it messes with your programs, evangelism, teaching, it could call in question your life’s work – so there is good reason to continue with what we already know. But we have to attempt to drop the gentile Western Christo-platonic worldview, unlearn the evolutionary framework, the Greek influence, the kingdom now, hell now, Realised Eschatological mentality, and return to the pages of scripture with a Jewish cruciform-apocalypticism: the worldview of apostles in the first century.

In Closing

In this mamonth session we’ve discovered more about the dwelling place of God; the nature of the cosmos; You’ll now have clarity on Sheol / Hades and the lake of fire; We looked at God’s law and order; His providence; and finally we contrasted the biblical Judeo-Christian worldview with worldly ones.

You now have a better understand of the field of play that we are part of, hopefully an appreciation of and in awe of the one who counts the hairs of our head.

To close this section on the Order of the Cosmic Kingdom, we’ll turn to the Order of the players next time. I promise it won’t be as long.

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Maranatha

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